In the middle of a war, a transport plane carrying a group of English boys from Britain was shot down over the ocean and it crashed in thick jungle on a deserted island. Scattered by the wreck, the surviving boys lost each other and cannot find the pilot. The story starts with Ralph who meets with a chubby boy named Piggy. Ralph and Piggy look around the beach, wondering what has become of the other boys from the plane. They discover a large cream colored conch shell, which Piggy realizes could be used as a kind of fake trumpet. He convinces Ralph to blow through the shell to find the other boys. The boys were summoned by the blast of sound from the shell and they staggered onto the beach. The oldest among them are around twelve and the youngest are around six. Then a choir led by Jack shows up and all the assembled boys decide to elect a leader or Chief. Ralph is elected chief but with serious opposition from Jack and in order to satisfy Jack, Ralph appoints Jack and his choirboys as the hunters of the "tribe." He then takes Simon, and Jack to explore the island. They find a mountain and explored the land and they return to the beach.

Chapter 2

Ralph returns and tells everyone that the island has no adults that all have to learn to live together. They also agreed on meetings whenever the couch is blown and that, at meetings, the conch shell would be used to determine who has the right to speak. The boy holds the conch shell will speak, and the others will listen silently until they receive the shell in their turn. Even Jack agrees with this idea. Then one of the little kids claims that he saw a "beastie" on the island, which puts fear and scares everyone. Ralph tells the group to build a large signal fire on top of the mountain on the island so that any passing ships might see the fire and know that someone is on the island. Piggy tries to reason with the group about survival but they all ignored him.

Chapter 3

Jack follows and tries to kill a pig but he fails. He returns and finds that Ralph is busy with building the hut with Simon. Ralph is annoyed that boys are unwilling to work on the huts and Jack promises Ralph that they will have better luck with the pig next time. Ralph implies that Jack and the hunters are using their hunting duties as an excuse to avoid the real work. Jack responds to Ralph's complaints by commenting that the boys want meat. Jack and Ralph continue to bicker and grow increasingly hostile toward each other. Simon goes off by himself and finds a place where he can peacefully stay.

Chapter 4

The little kids now called "Littluns" plays all day long and at night has frightful experiences. Ralph is worried about this. The large amounts of fruit that they eat cause them to be sick in the stomach and get diarrhea. Roger and Maurice torture little kids by destroying their sand castles. Jack who is obsessed with catching a pig goes off with his hunters to get a pig. While they were gone, Piggy and Ralph spots a ships that passes by and finds that while the boys were out for the hunt, the fire on the mountain went out ending with the ship passing by without their rescue. Ralph is angry but the boys brought the pig back from the hunt and roasted it and gave it to everyone. Jack is now resenting Ralph and his leadership.

Chapter 5

Ralph goes to the beach and calls a meeting in order to bring the boys into line. Ralph tells them about their failure in duty and that they should do their duty. Ralph also tries to tell the young boys that there is no beast and that they should not be afraid but it failed. The little ones say that the beast hides at day and at night come out of the ocean to haunt the kids and that these kids are in danger. Suddenly, Jack proclaims that if there is a beast then he and his hunters will hunt it down and kill it. Then the group breaks away while Ralph tells Piggy and Simon that he might cease this leadership but they tell Ralph that he need to be leader or Jack might go on a rampage.

Chapter 6

In the darkness, military planes fight in the air above the island but the boys were sleeping so they miss it and they also miss when a parachute lands with a dead person onto the island. When Sam and Eric woke up, in the flickering firelight, they see the twisted form of the dead parachutist and mistake the shadowy image for the figure of the dreaded beast. They rush back to the camp, wake Ralph, and tell him what they have seen. Ralph immediately calls for a meeting, at which the twins reiterate their claim that a monster assaulted them. They look for the monster and when they get to the place where they did not explore the island, the boys start to play around so Ralph gets angry with them.

Chapter 7

As the boys eat, Ralph look at the sea without hope but Simon reassures him that he will get home safe. The boys go boar hunting as they chase the beast and Ralph gets excited when he get a "snot" at the boar's snout with his spear. The group frenzied with the hunt, reenacts the hunt with a boy named Robert as the pig and he gets almost killed before the boys realize what they are doing. Ralph sends Simon back to Piggy to tell him that the group will be back after dark. The group climbs to the mountain and Jack goes to the summit while Ralph and Roger wait at the mountain. Jack tells Ralph that he saw the beast and Ralph also checks it out and sees a beast too so they go to warn the group.

Chapter 8

The next morning, they call a meeting and Jack tells everyone that there is really a beast. He also goes to tell everyone that Ralph is a coward and a scared loser and he tries to vote him out of power and be the new chief but no one cares to remove Ralph. Then Jack goes off with his own followers. The boys wanted the fire back so Piggy suggests building a fire on the beach and they build one. At night, many boys go off to join Jack and Piggy tells Ralph that it is good that the deserters left. Then Jack declares himself the chief of his tribe and they hunt a pig and impale its head on a stick. Then they raid Ralph's tribe and steals fire while Jack invites them to come to his tribe and eat the feast and join them. Meanwhile, Simon sees the head on the stick and feels as it is talking to him so he faints.

Chapter 9

Simon then comes upon the dead body of the parachutist and he sees how the boys got mistaken about the beast so he takes the parachute to the feast by jack to tell them about it. At the feast, the boys eat and have fun and Jack invites Ralph's followers to join his tribe and many do even though Ralph tries to stop them. Ralph also tells them that in the storm, where will his tribe stay and jack ignore him. As the boys are dancing and reenacting the pig hunt, Simon comes to the party with the parachute but the boys did not see him but sees his shadow and thinks he is the beast and kills him. Then the wind blows the parachutist's body unto the beach and they run off scared.

Chapter 10

The next day, Ralph is feeling guilty over the death of Simon while Piggy claims it as a small accident. Many of Ralph's followers joined Jack's tribe and now Ralph and Piggy are almost alone. Jack made his base at Castle Rock and he is the true ruler. He commands his tribe to be on the guard against the beast since it can assume anyone's shape (they believe Simon is the Beast) and since it is not truly dead. He also tells roger and Maurice to go to Ralph's camp and steal the fire. Jack's hunters steal the fire and Piggy glasses and beats Ralph and his tribe.

Chapter 11

The boys at Ralph's tribe try to light the fire but fails. So they go to Jack's tribe where the encounter Jack coming back from the hunt with a pig. Jack tells Ralph to leave but Ralph tries to reason with him but ends in failure. They fight. Jack them orders the twins Sam and Eric to be ties up, leading Ralph into rage causing another fight. Piggy tried to reason with them but they continued fighting. Roger pushed a boulder at them and Ralph doges them but it breaks the couch and knocks Piggy off the mountainside into the rocks (he dies). Ralph runs into the jungle as Jack and others in the tribe attacks him. Sam and Eric started to get tortured as they were forced to join Jack and his tribe.

Chapter 12

Ralph hides in the jungle and then he goes back to jack's camp. The twins, who were the guards, see Ralph and gives him food but doesn't join up with him. They tell him that Jack is going to send the whole tribe after him tomorrow. Ralph hides in a jungle thicket. The boys try to get through but the thicket was too dense so jack sets it on fire. Ralph come out and fights his way past jack and his hunters. He runs and at last collapses on the beach after frantically trying to find a hiding place. Ralph look up and sees a navy officer standing there. The officer tells him that he saw the smoke and came to check the island out. Them Jack and his boys arrive and Ralph tells the officer everything that had happened and he was amazed how civilized boys turned into nothing more than barbaric savages. They get saved.

Sigmund Freud was a 19th century theorist of neurological, behavioral and psychological elements in individuals. He was born an Austrian Jew to a 21-year old mother and a wool-merchant father. At that time, his family's monetary poorness did not disturb his educational accomplishment, as they seeded his visible intellect. Sigmund Freud designed a personality components theory consisting of the ID, ego and superego. The ID is the “irrational and emotional part of the mind…It contains all the basic needs and feelings”1. These are usually primitive: to avoid pain and seek pleasure. The Superego is a moral-driven judge that inflicts rules and seeks faultlessness. The ego balances the two through constricting some of the ID desires and diminishing the intense values and morals of the superego. Ego supremacy in an individual symbolizes that they are at equilibrium.

Flora Fontanges, when younger showed ego and superego-type qualities as she constantly attempted to adapt to the various "roles" she had to play: Pierrette Paul, Marie Eventurel. Her impression of the perfect daughter for Mr. and Mrs. Eventurel created rules which she must follow to be a suitable daughter; “One does not say: "I ain"t, supper, her and me, sweat, I should of went'. Rather one says: “I'm not, dinner, she and I, perspire, I should have gone.” (112), “… [She] found herself to be able to play the part the Eventurels intended for her” (113) and in order to do so, she is governed by self-made rules. This is ironic in that in the superego, the rules of "good behavior" and moral standards are usually adapted from parents. Signifying that Flora has had to act like her own parent, it creates pathos of her lack of major parental figures. Her ego intendeds to change in relation what is wanted by society, her false grandmother and the Eventurels and herself. Ironically, unlike most young adults, her ID desires are not an essential to her at this point; these are desires such as the avoidance of pain and the seeking of pleasure.

As she enters into the marital age, she realizes her passion and wants to pursue it: acting. This is not the primary aspect of ID. However, since she is choosing to let her wants come before those of the Eventurels, it can be considered surface ID-type behavior. Her decision to leave the Eventurels and consideration of their feelings is seen when she states that, “they are deeply offended and angry with her for all eternity, motionless and congealed in their resentment” (71) as she sails away posed as a "chambermaid" in the Empress of Britain. Flora has shown a shift from being an almost "angel-child" to being the incessant heart-follower she is. Flora does not seem to be dominated by superego aspects of her personality now but by ID aspects. This is parallel to most other teenagers or young adults. Rebelistic behavior is not often seen in people in their young years but most often in their teenage ones.

Siddhartha, on the other hand, at the beginning of the novel contains a large ego-based personality; he is in touch which reality and is driven between his personal desire to find eternal bliss and the religious rules that govern him. “'Tomorrow morning, my friend, Siddhartha will go to the shramanas. He will become a shramana.'” (9) Siddhartha's desire at this age is to find a desirable and dominating superego. This is unlike the oriental aspect of getting married and having children in a cycle. His use of the third person may symbolize his almost alter ego speaking. The third person also makes way for alliteration with "Siddhartha" and "shramanas". The alliteration adds emphasis to that statement and further identifies the slight detachment of Siddhartha from himself. The word "shramanas" is also repeated. This ego behavior, however, does not present Siddhartha as good-natured and respectful since it does lead him to shun Hinduism and Buddhism.

Near the beginning of part 2, a dynamic change in personality is visible in Siddhartha, as his ID seems to dominate him. As he encounters a young woman by the steam, Siddhartha “felt longing and felt his sexuality stir…” (52) Plunged with sexual desire, he later befriends Kamala, an archaic depiction of a modern prostitute and gets involved in trivial behaviors compared to his previous ambition of nirvana. Avoidance of grief and annoyance (another primitive ID desire) when he chooses to mingle with towns folk after a deal failed; “But when he arrived the rice had already been sold to another dealer…Siddhartha remained a number of days in the village, hosted the farmers…and came back from the journey quite content.” Despite his actions baring positive results in the future from his perspective, Siddhartha still choose to avoid the negative thoughts that may invade through diversion in the trip. He frankly asserts, “I definitely took this trip for pleasure”. This desire-filled stage in his life was probably triggered by his hormonal activity at his adolescent age. Emerging into adulthood, Siddhartha, at this point, symbolizes independence and a breakage from the teachings and values with which he was brought up. This is typical of most juvenile characters. Flora also sheds the proper-girl culture she attained from Mr. and Mrs. Eventurel and asserts her independence in a different form of desire.

Flora Fontanges and Siddhartha, in their youth change from being dominated by one personality component to another. The Freudian theory provides an in-depth look at their circumstances and reasons for modification.

This short novel begins with a lawyer named Mr. Utterson witnessing a certain Mr. Hyde attacking a young girl. The lawyer is soon horrified to discover that there seems to be a close, yet mysterious, relationship between that friend and his good friend, Dr. Jekyll. At the very end of the novel, a letter from Jekyll reveals to Mr. Utterson that Hyde had been his dual personality all along. Due to the nature of the plot, it is natural for most of the significant events to take place psychologically. However, the way in which the plot explores the dark side of civilization and the savage nature of man mirrors the manner in which the masses of the Victorian age were secretly attracted to the savage cultures they were introduced to by British imperialism. Yet society's repression of such impulses did not allow them to openly explore their morbid curiosity.

Though it could be argued that Jekyll and Hyde are the same person, their characters are polar opposites. Hyde represents the evil side of humanity. His indescribably hideous and disfigured appearance emphasizes his perverted morals. He is also very hairy, a beastly characteristic which suggests that perhaps man is not essentially half good and half evil, but purely barbaric and immoral. Thus implying that our natural savagery is only repressed by civilization and society's standards. Jekyll, however much he contrasts to Hyde, does not represent pure goodness. Jekyll merely represents civilized behaviors and morals, leaning towards good. Perhaps this means to point out that humans are not capable of being purely good, however close they may come to it. The fact that Jekyll lost the battle with hide also suggests that once this reckless side of humanity is unleashed, it cannot be controlled. As you can see, the conflicts within the novel are not just those of a man with a mental disorder, but deep psychological metaphors for the timeless internal struggle humans face between good and evil, civil or savage.

The final technique used in this text is symbolism. For such a short story, Stevenson's novel is densely packed with symbols and metaphors. The most common symbol for Jekyll's dual nature is his house and laboratory. Like Jekyll, the house is clean and looks perfectly natural. Like Hyde, the lab is dark and dingy. Both buildings are connected to each other, though each opens out onto a different street, much like how even though both characters are connected to each other, Hyde is openly pure evil while Jekyll leans towards goodness. Also, the connection between the two buildings cannot be seen by outside observers, much like the relationship between Jekyll and Hyde. This also correlates to the idea of false appearances. The house looks perfect from the front view, but behind this façade lurks something malicious. This could be a metaphorical criticism of how citizens in the Victorian age were expected to always keep polite façades despite their ulterior motives or impulses.

“Overhead shone the bright autumn sun of the Mediterranean, hanging in a blue Mediterranean sky and shining on the Mediterranean blue of Rosas Bay - the blue water fringed with white where the little waves broke against the shore of golden sand and grey-green cliff”

(Forester 9)

This setting really places a picture in your mind. Forester clearly places great stress on it being in the Mediterranean. I believe he does this for two reasons: One being that the story is obviously in the Mediterranean, the other reason being, I believe, is because the word “Mediterranean is the best way to describe the scene. You need to have some background knowledge to understand this but it works nicely. The most noticeable thing about this quote is how extraordinarily contradictory it is. This setting really makes everything seem happy and cheerful. Forester gives a lot of attention to bright jovial colours and applies the setting in a way that makes the world seem perfect and happy. Immediately after this you find out that Hornblower, the main character is in fact a current prisoner at a fort in Rosas Bay under French rule.

The happy setting is instantly bashed apart by this new knowledge. With this I still believe that Forester included the jovial setting because even though Hornblower is in captivity, his guards still show him great respect and are very lenient in what they allow him to do. This provides a great sense of foreshadowing because they are being so lenient with him. They believe that Hornblower's fate is to be killed and for good reason. The bloody military leader Napoleon Bonaparte is known for killing people and all Hornblower's holders believe they don't have much of chance on the not very lenient Bonaparte. This setting also develops Hornblower's character. Even though he is a captive he still sees the world as if he wasn't. Most people in his situation would view everything as dark and dreary no matter how beautiful it truly was. The incredibly attention to detail and colour proves that Hornblower can keep his cool and act accordingly in high stress situations. This is very important because you just know that more high stress situations will come his way.

Cunégonde was her name, she was seventeen and ripe at her age. Also, she was the daughter of the Baron. From afar, Candide adored her every moment he could. Living in the caste of the Baron von Thunder-ten-tronckh, Mademoiselle Cunégonde, seeing Mademoiselle Cunégonde everyday, and listening to the great philosopher Maître Pangloss was the order in which Candide placed his greatest joys.

One day, while Candide was listening to Pangloss' new tutoring lesson, he was inspired by the oracle's words. “It is demonstrable,” he said, “that things cannot be other than they are: for, since everything is made to serve an end, everything is necessarily for the best of ends.” Pangloss proceeds to tell Candide that noses were made to put spectacles on and so we have spectacles, legs were made to wear breeches and so we have breeches, and that stones were made to build castles and so the best baron is the best housed, thus proving that this is the best of all worlds making everything for the best.

Not only was Pangloss a tutor to Candide, he also tutored Cunégonde unknowingly in the ways of “experimental physics.” While she walked around the grounds of the castle, Cunégonde spotted Doctor Pangloss and her mother's chambermaid engaging in these “experimental physics” (sexual intercourse). The young lady found these causes and effects very appealing, so she decided to apply the same concepts to Candide one night after dinner. Of course, like most young people doing things are not supposed to, Cunégonde and Candide were caught in the throws of love by Monsieur the Baron von Thunder-ten-tronckh. As a result, the Baron booted Candide out of the castle without a second glance.

Candide wandered without direction for a long while, before meeting two seemingly decent fellows. These two uniformed men recognized Candide's good health and immediately invited him to dinner, where they used flattery and liquor to enlist him the Bulgarian army. During training, Candide did so well that his peers deemed his prodigy. Candide could not completely grasp the concept of his being a hero, so when he was pondering this he went on a walk. Having always been allowed the freedom to use his legs as he pleased, Candide was utterly confused when four other men of the regiment tied him up and dragged him back to camp to be court-martialed, but poor Candide was unaware of his crime. Voltaire clearly remarks that under the command of this army, there are no freedoms, which should always be present for they are natural rights. Candide was given the choice to be shot in the head with twelve lead bullets or flogged thirty-six times by the whole regiment (two thousand men).

When the regiment was lining up for the third round of floggings, Candide asked to be shot in the head. He was granted this request, but just after being blindfolded and knelt, the King of Bulgars was riding by. This good king wondered as to what the censured man's offense was and upon learning of it gave Candide a full pardon and was healed. Then the King of Bulgars declared war on the King of Arbars. Candide was present as canons took out at least six thousand men on either side and then muskets accounted for about ten thousand, all in all thirty thousand was approximately the amount of casualties. Candide concluded that he would go somewhere else and leave the Bulgars. While he walked, he saw men kneeling over their dead wives and a few virgins cut open after having served their natural purpose. Finally reaching a small village, Candide began to beg for bread and is brutally refused at first by an orator, who is in no way aligned with Pangloss' theory. Things began to seem for the worse, but Candide held strong.

Strangely enough, a kind Anabaptist, named James, gives Candide a place to stay and cares for him. The next day, Candide is out for a walk when he runs into a wretched sight: a beggar, coughing up blood and teeth. Moved by this, Candide goes to the beggar and gives him money only to find that this beggar is Pangloss! After being taken back to the good Anabaptist, Pangloss tells Candide was has become of him and Cunégonde. He reveals that Cunégonde is dead, she disemboweled and raped by Bulgar soldiers, while he was suffering from a sexually transmitted disease received from Paquette, the Baroness' chambermaid. Candide is in woe over the whole situation, but Pangloss never fails to explain why the events are necessary to make the best of all possible worlds. However, in representation of Voltaire's own view, James the Anabaptist believes that men make their own fate and proves so in saying, “Men may have corrupted nature just a little, for men were not born wolves, yet they have become wolves.”

These philosophical arguments all take place within view of the Lisbon port. Then, a huge earthquake occurs in which James falls overboard, while trying to save another sailor, and dies. Candide tries to jump in after him, but is stopped by Pangloss who proceeds to tell him that the Lisbon harbor was formed specifically so that their Anabaptist could drown in it. Eventually the ship sinks, Pangloss, Candide, and the sailor that let James die are the only survivors. The two of them floated to Lisbon on a piece of wood. Much to the surprise of Candide and Pangloss, the authority in Lisbon has decided to have an auto-da-fé in response to the earthquake (this is where heretics are burned at the stake, in the case to prevent the earth's quaking). Candide and Pangloss are arrested to join the roast, Pangloss for his optimistic theories and Candide having listened. The Inquisition hanged Pangloss and Candide was flogged.

After all was said and done, Candide turned from the scene, only to find an old woman who took care of him and then led him to Cunégonde. The Mademoiselle Cunégonde explained that her disembowelment was not fatal and that after being taken a prisoner of war by a Bulgar captain, he had sold her to a Jew, called Don Issachar, who was later threatened by the Grand Inquisitor with an auto-da-fé, if he did not compromise on ownership of the beautiful Cunégonde. Then, at an auto-da-fé made by her Grand Inquisitor, Cunégonde saw Pangloss hung and Candide flogged. Then, she sent the old woman to get him.

After the Mademoiselle is done telling her story, it is only coincidental that the Don Issachar comes to enjoy his rights to Cunégonde. Candide slays him fearlessly and is then wishing to be in the presence of Pangloss for advice. The old woman gives the two some counsel, but while she spoke, the Grand Inquisitor arrives at the house for it is after twelve, making it his day. With no other choice, Candide killed him as well. The old woman, seemingly taking the place of Pangloss, directs the children to saddle horses and go to Cadiz.

After staying a night in Badajoz, the riches of the group are gone. The only other person having been there was a reverend Franciscan, whom Voltaire makes the thief. Now broke in Cadiz, Candide and his group passed a raid occurring and saluted the general in the Bulgar drill. The general thought this drill was performed so well that he gave Candide an infantry to command and put him on a ship to a new world. Candide hopes that he will find the best of all possible worlds in South America. On the voyage there, Candide and Cunégonde continue to complain. Later the old woman claims that they have seen nothing of suffering, thus her story is told.

The old woman was the daughter of Pope Urban X. Voltaire made this so because Urban X had not existed and he was afraid to give a real pope a bastard daughter. She was a beautiful princess who fell helpless to countless misfortunes, including being boarded by a pirate crew on her way to Gaeta. The ship arrives in Morocco, under the pirates' command, in a time of much war and blood shed. After seeing her mother slaughtered and almost drowning under countless dead bodies, the princess crawled to a spot of shade and fainted.

After being sold so many times, the old woman was put in a situation where everyone was starving and the men had resorted to killing the women for food. However, before they could do this, a religious man persuaded them to only take one butt cheek. Although Voltaire criticizes religion throughout the entire novel, this does not stray from the theme because he criticizes religion, but not each religious being is bad. The only thing Voltaire sees religion fit for is the explanation of creation and the want or hope to live. This hope is what the old woman declares as her weakness because she is still in love with life.

Shortly after their arrival to South America, rumors circulated that Candide had killed the Grand Inquisitor. Anxious as to what she should do, Cunégonde sought out the advice of the old woman. She said that Cunégonde had nothing to worry about for she had not killed anyone and that the governor of Buenos Aires, Don Fernando, loved her dearly so she should marry him. As for Candide, the old woman told him to run away before he could be burned alive. Distraught by leaving his beloved, Candide leaves with his loyal valet, Cacambo.

While Candide had lost his head to sadness, Cacambo kept his head and suggested that instead of fighting against the Jesuits that they should go fight for them because they would be overjoyed to have a captain that knew the Bulgar military drill. Cacambo describes the empire as great and orderly, but he also say that the fathers of the land own everything and that the people have no money at all. Upon their arrival in Paraguay, Candide and Cacambo request a meeting with the Reverend Father.

Candide receives this meeting and comes to find that the Reverend Father is the Baron's son and Cunégonde's brother. They rejoice at this reunion and Candide tells the German Jesuit that his sister is still alive. Candide also informs him of the intentions of marriage between himself and Cunégonde. At this, the Reverend Father is furious and says that Candide is not worthy of someone of such high status. This outrages Candide and he kills the Baron's son. Here Voltaire shows that good men are sometimes bound to do evil things, but this only proves Pangloss' theory further because it is done out of necessity so that the best of all things can then occur in the best of all worlds.

Immediately Candide and Cacambo ran from that land to one where Candide killed the lovers of two young ladies, seemingly in despair. Their lovers, having been monkeys, confused Candide greatly for he thought he had saved the girls. This shows man's devolving from man to ape. Later the two men fell asleep on the ground, only to find that when they awoke they were tied up and surrounded by Orellians, the natural inhabitants of the land. Voltaire stabs at the Jesuits in that the Orellians are thrilled to cook Candide for he is dressed in the Reverend Father's clothes. Luckily, Cacambo talked them out of it saying that Candide was not really a Jesuit and they should go ask along the border of Paraguay. The Orellians, resembling Hobbes, agreed that it was human nature to kill our neighbor if he is an enemy. They soon found that Cacambo told the truth and gave them many civilities as well as set them free.

Candide and Cacambo soon found themselves in a place called Eldorado, where jewels were of no value, technology was magnificent, and resources were abundant, this brought peace to all the land. “What is this country, which is unknown to the rest of the world, and where nature operates under laws so utterly different to ours? It is probably the land where all is well, for clearly such a place has to exist. And despite what Maître Pangloss may have said, I often noticed that everything went fairly badly in Westphalia.” In this last paragraph of the seventeenth chapter on page forty-five, Candide admits that some of what Pangloss said was wrong.

After receiving a warm welcome and feasting with the natives of this land, the two explorers sought out answers about this unique culture from the oldest man in the village, who was one hundred seventy-two years of age. They asked him of courts, there were none. They asked him of prisons, there were none. Finally they asked him of religion. The sage answered as if it should have been obvious, “Can there be two religions, then? Ours, I apprehend, is the religion of the whole world; we worship God from morning till night.” Considering Voltaire's time, it is likely that this sage could represent John Calvin of the Protestant Reformation, who defended religious tolerance wholly.

Filled with the enlightenments of the land, Candide and Cacambo carry on to meet the king of Eldorado. Once again they are met with great pleasure. They are given thousands of civilities and are in a paradise, but Candide could not help himself for he had gone a month without trying to find a way to get back to Cunégonde. With many sheep holding precious gems and food, the wealthy duo were hoisted out of Eldorado in a machine built by the scientists of that land.

After a long journey, Candide and Cacambo reach a town called Surinam. Very quickly they stumbled upon a slave with only one leg and one hand. When Candide asked if his mater had treated him so cruelly, the slave said it was the custom in those parts. He also went on to say that the Dutch preachers taught that everyone is from the same father, Adam, and that all are equal. This in turn, he adds, would make everyone related and no one treats his or her relatives worse than he had been treated. This sight disturbed Candide greatly and with one last look of sympathy, he curses Pangloss' optimism, heading further into the corrupted city.

Immediately Candide inquires as to where he can find a ship and tells Cacambo to go buy Cunégonde from the Governor, so they could meet in the free land of Venice. A skipper was quickly at Candide's service for ten thousand piastres and Candide agreed swiftly. At this, the skipper raised the price up to twenty thousand and soon after thirty thousand piastres. Candide parted easily with this fee, only to be duped later by the skipper and have no way to Venice. Fuming with rage, Candide rushed to the magistrate to plead his case! The judge first charged him for his irritability ten thousand and then another ten thousand after listening to his quandary for court fees. Everything Pangloss had taught him of the best of all worlds was simply refuted by all of the deformities of mankind.

The only furthered his frustration, so in a last act of hope Candide called for any honest man to give him company on a ship to Bordeaux; he would pay all of the fees. After inviting twenty men, he chose a man by the name of Martin and paid the others a small amount for their inconvenience. Martin was a scholar and an honest man who had undergone many hardships, just as Candide had.

And so the two honest men set sail, Candide with hopes of seeing Cunégonde, Pangloss' merry explanations in his favor and Martin whose hopes had all been washed away by the villainy of the world. It seemed that as soon as the ship left the harbor, Candide and Martin fell into deep philosophical discussion. Martin declared himself to be a Manichean Pessimist and believed that God takes no present actions on earth, leaving it all to the devil. While Pangloss, along with Candide, preferred the system of optimism, where “all is for the best in this best of possible worlds.”

Candide strives to prove optimism to Martin, but miserably fails each time. One day as they were sailing, cannons were heard and the skipper that had robbed Candide was in the sinking ship. “You see,” said Candide to Martin, “that vice is sometimes punished. This villain, the Dutch skipper, has met with the fate he deserved.” To this, Martin scoffed and said, “Very true, but why should the passengers be doomed also to destruction? God has punished the knave, and the Devil has drowned the rest.” In yet another instance, Candide asked Martin why he thought the earth was formed. With the wit as quick as a whip, Martin replied, “To make us mad.” The argument continued with Candide's persistency and Martin's constantly correct criticisms.

Still in disagreement, the crew set foot on French soil and ventured through solely to get to Venice… Or at least that was the plan until Candide fell ill. Through absurdity, two doctors were immediately at his side along with intimate friends and devotees because of the size of his diamonds! After a series of strange remedies, Candide is cured and heads to Paris.

Many strange events take place in Paris: at first Candide is seduced by a woman who takes a few diamonds from him and then he is given a letter from his love, “Cunégonde.” This letter professed her still standing love for Candide, as well as her illness that prevented her from running to him, which is why she had bid him come to her. In this illustration, Candide's faith in Pangloss' theory stands strong because it must all be for the best if Cunégonde has found him. Valiantly and naïvely, Candide, dragging Martin along, strut to her place of rest only to be arrested for that was the law about foreigners in this place. Under the advice of Martin, Candide paid the officer that had arrested them a few piastres and the officer gladly let them go and sent them to Normandy where his brother would be.

Three bullets entering the head of an admiral was Candide's first sight in England and that was the only sight he needed to reassure that the price he'd pay the captain was of no matter if he did not have to stay there. Men in England are clearly mad for they all kill each other. Voltaire seems to agree with Hobbes, when he said, “During the time men live without a common power to keep them all in awe, they are in the conditions called war; and such a war, as if of every man, against every man.” And he clearly did not agree with the British system of government because of it's barbaric ways. With all of these things in mind, Candide and Martin set sail to Venice in two days time.

Having searched for Cacambo in every inn of Venice and found nothing, Candide finally agrees, “All is misery and deceit.” Martin gave a not so comforting speech to the depressed Candide, who only dwelt more on the unfavorable circumstances. At this moment, a monk and a pretty girl who seemed to care for him deeply walked by. Candide challenged Martin that at least they had to be happy, so he invited both to dinner and found that the girl was Paquette, the Baroness' chambermaid.

The two were thrilled to see each other, but when asked as to her status, Paquette revealed that her life was not so joyous as it seemed, just as Martin's. She had been beaten for a man she did not love, imprisoned for the murder of the wife of a physician, and she had taken up the undesirable trade of whoring. The monk, Friar Giroflee, was just as unhappy as Paquette and really despised the monasteries. Thus Martin won the bet.

However Candide could not give up so easily and insisted that Senator Pococurante was a man that had no troubles. A meeting was arranged and there they went. The palace was beautiful wit beautiful girls, beautiful paintings, beautiful writings, beautiful everything. With none was the senator impressed or amused with for long. He thinks Raphael's paintings are unrealistic and that Milton and Homer's tales are atrocious. Voltaire puts down each classic novel, each in a religious superstition of one or the other. Candide had thought he proved his point, but Martin points out that Pococurante is disgusted by everything, therefore not happy.

Weeks pass and still Candide has not found Cacambo, he wallows in fits of depression until one night that Martin and he go to dinner with a few foreign kings. Each of the kings tells a story of being dethroned and coming to Venice for travel. Consequently enough, a servant of one of the kings is Cacambo, who tells Candide to wait and go on a ship with him. After dinner, Cacambo gets permission for Martin and Candide to sail with King Achmet III, who sailed to Constantinople.

On the ship Cacambo tells Candide that Cunégonde is washing dishes as a slave to a prince in Constantinople. On the voyage there, Candide sees two slaves rowing the ship that look familiar. As it turns out Pangloss and the Baron's son are still alive! However this fact is so only because of many horrible events and at the end of Pangloss' explanation for his life Candide asks him if he still believes if that all is for the best. “I have always abided by my first opinion,” answered Pangloss; “for, after all, I am a philosopher, and it would not become me to retract my sentiments; especially as Leibnitz could not be in the wrong: and since harmony is the finest thing in the world, as well as a plenum and the subtle matter.” And with talks of philosophical nature, Candide, Pangloss, the Baron, Cacambo, and Martin filled all the time in between Venice and Constantinople.

At first sight of Cunégonde, Candide was torn by her repulsiveness and his promises. Ignoring this, he ransomed both the old woman and Cunégonde; he also buys a small farm, which the old woman had suggested. When things are set on the farm, Candide (although he has no true desire to) brings the concept of marrying Cunégonde to the Baron, who again throws fits about status. As a result, with no word to Cunégonde, the group decides to send the Baron back to the Turkish captain.

Soon after, Candide and Cunégonde are married, not exactly as the original fantasy was. Then everyone on the farm began to bore and sought the meaning of life from a dervish, who so rudely states that these lower beings should not worry about things meant for higher authority. Just as enlightened as they were before, the group goes back to the farm and meets another farmer who invites them to dinner.

At this meal, the farmer says one thing that truly makes things clear to Candide. The next few days he ponders the words of the farmer, who had said, “I have no more than twenty acres of ground, the whole of which I cultivate myself with the help of my children; and our labor keeps off from us three great evils-idleness, vice, and want.”

In the midst of Pangloss and Martin's philosophical theories, Candide stopped and said, “That is all well, but we must cultivate our garden.” And although neither Martin nor Pangloss went back on their opinions, everyone seemed to realize that a man makes his own future: his own utopia or his own damnation. Candide had, at last, made his.

Meng Chiang-nu’s arduous expedition to the Great Wall demonstrates the physical dexterity required to achieve her objective by utilization of the Task archetype. Meng Chiang-nu travels through “cold” and “forlornly dismal” conditions in hope of delivering the paraphernalia to her husband (“Seeking Her Husband at the Great Wall” 1). For the safety of her husband, she braves the grueling trip to reach the Great Wall. Her taking of the peregrination indicates that she will endure hardships to get to her spouse. The old woman warns Meng Chiang-nu of the “mountains and rivers” in the journey ahead, but she continues, “no matter what the difficulty” (“Seeking Her Husband at the Great Wall” 2). Even though obstacles stand in the way, Meng Chiang-nu’s will is strong, and she continues her trek, demonstrating that she is not afraid of setbacks. Because she resolves to undertake the Task, consisting of multiple trials and obstacles, Meng Chiang-nu demonstrates her physical ability to succeed.

The Scapegoat archetype supports Meng Chiang-nu’s mental talent when she uses her husband’s funeral to expiate the Emperor’s sin of not honoring the deceased with a burial. When Meng Chiang-nu discovers at the end of her trek that her husband died, she changes an objective to revenge the “cruel emperor that caused nothing but misery to his subjects” (“Seeking Her Husband at the Great Wall” 3). Meng Chiang-nu realizes that her husband died without burial, a sin in Chinese culture, which prompts her to seek revenge. She fools the Emperor into giving her dead husband a proper funeral. After her husband was “properly buried” with all the Emperor’s “generals and courtiers” attending, she accomplishes her new secondary goal (“Seeking Her Husband at the Great Wall” 3). Her husband’s funeral follows the Scapegoat archetype because the ceremony unveils to what extent the Emperor will go to receive a concubine. Meng Chiang-nu’s ability to maneuver her wits to ruse the Emperor displays her mental sharpness, as she is a village woman that completely takes advantage of the high Emperor. Meng Chiang-nu’s quick thought of revenge and the usage of her husband’s funeral as a Scapegoat prove she possesses the psychological power to succeed.

Meng Chiang-nu’s transformation into a fish connects with the Transformation archetype because she is rewarded for her physical and mental prowess. Meng Chiang-nu transforms “into a fish” when she finished her goal, which signifies that the transformation was a result of her previous actions (“Seeking Her Husband at the Great Wall” 3). Her ruse preceded the alteration, confirming that it was her display of mental power that enabled the change. She turns into a “beautiful, silvery fish” when she jumps into the river after her husband received burial (“Seeking Her Husband at the Great Wall” 3). The use of “Beautiful” and “silvery” demonstrates that the transformation is a positive reward. Her ruse allowed the change, but the ruse was a direct result of the physical burden she had been through. Meng Chiang-nu’s transformation spawns from the skills she presented in the mind and body.

Through all her efforts, setbacks, and determination, Meng Chiang-nu succeeds by expressing both mental and physical skills. The utilization of the Task, Scapegoat, and Transformation archetypes prove that many situations often require a fit body and a sound mind. Almost all dilemmas in the average day require some sort of blending of mental and physical skills that get the job done. Without one or the other, a situation can be hardly done right. With some thinking and a bit of hard work, almost anything can be accomplished.

The symbolics Hurst uses to portray Doodle is just like that of Christ. For instance, Doodle's tragic death. “He toppled backward onto the earth. He had been bleeding from the mouth, and his neck and the front of his shirt were stained a brilliant red.” This scene in the story is just like Christ when he was crucified on the cross. He was bleeding from many places, like Doodle was when he perished. The only missing item is the halo of thorns, that was bestowed upon Christ's head. Another way of showing Doodle's symbolic ways is that he always believed in his brother. He tried and tried like his brother told him, and “by cotton-picking time Doodle was ready to show what he could do. He still wasn't able to walk far, but we could wait no longer.” Christ also always believed in his fellow mates and deciples. He kept trying and trying to make the world a better place, and eventually succeeded, like Doodle did. James Hurst does a good job showing the symbolics that Doodle portrays as a Christ-figure.

The personality of Doodle made him more like Christ. Hurst uses this characterization is an unique way. For example, Doodle never gave up. He always kept working at the task at hand. He eventually got to the point where, “There wasn't a sound as Doodle walked slowly across the room and sat down at his place at the table.” Christ also never gave up. He kept trying to succeed, and help others. He succeeded too. Doodle's way of making miracles is another proof of his Christ-like character. The doctors, and his mother and father said that he would never walk, but he succeeded. He performed a miracle. Christ performed miracles, like the resurrection. He came back from the dead, to bless others. Doodle's character clearly proves him to be a Christ-like figure.

Doodle is shown in The Scarlet Ibis as a Christ-figure by his actions, symbolics, and character. As Martin Luther once said about Christ, “You should point to the whole man Jesus and say, ''That is God.''”

Frost uses personification when he says, “My little horse must think it queer.” He is saying that the horse was thinking that it was not right to be stopping in the middle of the woods without any shelter while it is very heavily snowing. This makes it more interesting. It makes the reader want to keep reading just to see what might pop up next.

The imagery in this poem increases the depth. Imagery also makes it more interesting. An example from the poem is, “He will not see me stopping here to watch his woods fill up with snow.” This phrase is self explanatory. What I pictured was a man in the woods just stopping, knowing that the woods belong to somebody else, but the man knows the owner won’t see him. Other interesting features such as the horse shaking the bells and that the woods are dark, deep and lovely increase the affect of imagery.

The theme for this poem means a lot more than just a little trip in the woods. In the poem when it says, “And miles to go before I sleep.” I believe that it means he has a long way ahead of him before it is time for him to die. It’s not his time to die and that there are still many obstacles for him to face.

Robert Frost’s poem “Stopping by Woods on a Snowy Evening” is a very intriguing poem. It is intriguing because of all of the details that are put into it. Personification, imagery, and the theme all add interest and depth to the poem and it catches the eye of the reader.

Pemberton is being introduced here as Mrs. Moreen is here explaining to him everything he needed to know to tutor Morgan, everything except his salary. This in itself seems a bit what would be not normal, as seen by Pemberton's nervousness and hesitation. From the reference to Nice, we can know that Pemberton is an Oxford graduate who is a “poor young man” and is thus looking for some form of money. Through this interaction, we can see that Mrs. Moreen is trying to hide something or be elusive and is not being frank to Pemberton about his wages and Pemberton is too nervous to speak up about it until the end, showing that his reluctance may due to the fact that he wanted to make money but then again, his employer might be too imposing to his character. Thus Pemberton's relationship to Mrs. Moreen can simply be of an employee to an employer.

However the relationship of Mrs. Moreen to her son is quite different when she sends him to “fetch” her fan. She thinks very lowly of him and this is true when Pemberton says that she uttered things that a “boy of eleven shouldn't catch.” Then she mentions a “weakness” with her son and from what Pemberton is thinking, we can gather that is some heart condition. This can help characterize Mrs. Moreen, who knows about her son's condition and thus is hiring someone to educate her son and not discussing the wages, probably because she is not able to pay him. Mrs. Moreen's relationship with Morgan is of a very loving parent who wants to teach Morgan things in life, even though he is at the “mercy of a weakness” and she is going to do this by hiring Pemberton and promising him that his wages will be “quite regular.” What is ironical and perhaps foreshadowing what will happen is when Pemberton says that people have varying perception of what is “quite regular.”

Pemberton and Morgan seems to share a special connection compared to the mother. When Morgan sees him first, he is giving Pemberton a look of confusion and looks straight at Pemberton for “taking his education in hand.” The first reaction or analysis of Pemberton is to teach Morgan how to address his mother in his response, not causally. Right away, Pemberton begins a role as a teacher without even fully taking charge of his pupil. Pemberton begins to analyze and connect the “dots” with Morgan, as to why he is not so “robust” and how he seems to look intelligent but a bit “unpleasant.” Right away Pemberton seems to connect to Morgan and Morgan to Pemberton and this is evident especially when Mrs. Morgan gets up to leave and Pemberton takes the job without a definite salary being promised to him, very unlikely for others in his field of work.

The whole tone of the passage is filled with curiosity as one character seems to probe and explore his new pupil and his family. From Pemberton's point of view, we can see that Morgan is quite sickly boy that needs attention and that he is also intelligent and clever. Also from Pemberton's point of view, we can understand that Mrs. Moreen's family might not be so good because Morgan did not have a proper education as seen by his casual response to his mother. The dialogue between Pemberton and Mrs. Moreen also facilitates much of what happens in the story and sheds light onto Morgan, who is never directly involved in interaction with Pemberton.

Pemberton and Morgan seems to develop a new bond and Mrs. Moreen seems to be a bit shady character as she promises a salary but never defines exactly what it is. Pemberton's point of view sheds light onto Morgan who is a very sickly character and Mrs. Moreen who seems to be a “large addable lady.” A very peculiar inquiring tone is seen in this passage by Henry James and Pemberton seems to be reluctant and at the same time enjoying this new charge that has been given to him. Overall, Henry James uses variety of techniques including Tone, Point of View and Dialogue to show the unique relationship between Pemberton, Mrs. Moreen and Morgan Moreen throughout his passage from the novel, “The Pupil.”